1sn Beginning with 4:1, the verse numbers through 4:37 in the English Bible differ from the verse numbers in the Aramaic text (BHS), with 4:1 ET = 3:31 AT, 4:2 ET = 3:32 AT, 4:3 ET = 3:33 AT, 4:4 ET = 4:1 AT, etc., through 4:37 ET = 4:34 AT. Thus Dan 3:31-33 of the Aramaic text appears as Dan 4:1-3 in the English Bible, and the corresponding verses of ch. 4 differ accordingly. In spite of the division of the Aramaic text, a good case can be made that 3:31-33 AT (= 4:1-3 ET) is actually the introduction to ch. 4. 2tn Aram “May your peace increase!” 3tn Aram “his kingdom is an everlasting kingdom.” 4sn This verse marks the beginning of chap. 4 in the Aramaic text of Daniel (see the note on 4:1). The Greek OT (LXX) has the following addition: “In the eighteenth year of Nebuchadnezzar’s reign he said.” This date would suggest a link to the destruction of Jerusalem in 586 B.C. In general, the LXX of chapters 4-6 is very different from the MT, so much so that the following notes will call attention only to selected readings. In Daniel 4 the LXX lacks sizable portions of material in the MT (e.g., vv. 3-6, 31-32), includes sizable portions of material not in the MT (e.g., v. 14a, parts of vv. 16, 28), has a different order of some material (e.g., v. 8 after v. 9), and in some instances is vastly different from the MT (e.g., vv. 30, 34). Whether these differences are due to an excessively paraphrastic translation technique adopted for these chapters in the LXX, or are due to differences in the underlying Vorlage of the LXX, is a disputed matter. The latter seems more likely. There is a growing trend in modern scholarship to take the LXX of chapters 4-6 much more seriously than was the case in most earlier text-critical studies that considered this issue. 5tn Aram “my house.” 6tn Aram “happy.” 7tn Aram “and it.” 8tn Aram “from me there was placed a decree.” 9tn The Aramaic infinitive here is active. 10sn This explanation of the meaning of the name Belteshazzar may be more of a paronomasia than a strict etymology. 11tc The present translation assumes the reading חֲזִי (khazi, “consider”) rather than the MT חֶזְוֵי (khezvey, “visions”). The MT implies that the king required Daniel to disclose both the dream and its interpretation, as in chapter 2. But in the following verses Nebuchadnezzar recounts his dream, while Daniel presents only its interpretation. 12tc The LXX lacks the first two words (Aram “the visions of my head”) of the Aramaic text. 13tn Instead of “in the middle of the land,” some English versions render this phrase “a tree at the center of the earth” (NRSV); NAB, CEV “of the world”; NLT “in the middle of the earth.” The Hebrew phrase can have either meaning. 14tn Aram “its height was great.” 15tn Aram “its sight.” So also v. 17. 16tn Or “to the end of all the earth” (so KJV, ASV); NCV, CEV “from anywhere on earth.” 17tn Aram “the beasts of the field.” 18tn Aram “all flesh.” 19tn Aram “the visions of my head.” 20tn Aram “a watcher and a holy one.” The expression is a hendiadys; so also in v. 23. This “watcher” is apparently an angel. The Greek OT (LXX) in fact has ἄγγελος (angelo", “angel”) here. Theodotion simply transliterates the Aramaic word (’ir). The term is sometimes rendered “sentinel” (NAB) or “messenger” (NIV, NLT). 21tn Aram “in strength.” 22tn Aram “and thus he was saying.” 23tn Aram “the stock of its root.” So also v. 23. The implication here is that although the tree is chopped down, it is not killed. Its life-giving root is spared. The application to Nebuchadnezzar is obvious. 24sn The function of the band of iron and bronze is not entirely clear, but it may have had to do with preventing the splitting or further deterioration of the portion of the tree that was left after being chopped down. By application it would then refer to the preservation of Nebuchadnezzar’s life during the time of his insanity. 25tn Aram “its lot be.” 26tn Aram “its heart.” The metaphor of the tree begins to fade here and the reality behind the symbol (the king) begins to emerge. 27sn The seven periods of time probably refer to seven years. 28tn Aram “over” (also in vv. 23, 25, 32). 29tc The present translation follows an underlying reading of עַל־דִּבְרַת (’al-divrat, “so that”) rather than MT עַד־דִּבְרַת (’ad-divrat, “until”). 30tn Aram “the kingdom of man”; NASB “the realm of mankind”; NCV “every kingdom on earth.” 31tc The present translation reads פִּשְׁרֵהּ (pishreh, “its interpretation”) with the Qere and many medieval Hebrew MSS; the Kethib is פִּשְׁרָא (pishra’, “the interpretation”); so also v. 16. 32tn Aram “of.” 33tn Aram “about one hour.” The expression refers idiomatically to a brief period of time of undetermined length. 34tn Aram “my lord.” 35tn Aram “its sight.” 36tn Aram “the beasts of the field” (also in vv. 23, 25, 32). 37sn Much of modern scholarship views this chapter as a distortion of traditions that were originally associated with Nabonidus rather than with Nebuchadnezzar. A Qumran text, the Prayer of Nabonidus, is often cited for parallels to these events. 38tn The Aramaic indefinite active plural is used here like the English passive. So also in v. 28, 29,32. 39tn Aram “from mankind.” So also in v. 32. 40tn Aram “your dwelling will be.” So also in v. 32. 41tn Or perhaps “be made to eat.” 42sn Nebuchadnezzar’s insanity has features that are associated with the mental disorder known as boanthropy, in which the person so afflicted imagines himself to be an ox or a similar animal and behaves accordingly. 43tn Aram “until.” 44sn The reference to heaven here is a circumlocution for God. There was a tendency in Jewish contexts to avoid direct reference to God. Cf. the expression “kingdom of heaven” in the NT and such statements as “I have sinned against heaven and in your sight” (Luke 15:21). 45tn Aram “if there may be a lengthening to your prosperity.” 46tn Aram “reached.” 47tn The word “battlements” is not in the Hebrew text, but is supplied from context. Many English versions supply “roof” here (e.g., NAB, NASB, NIV, NRSV); cf. NLT “on the flat roof.” 48tn Aram “house.” 49tn Aram “by the might of my strength.” 50tn Aram “in the mouth of the king.” 51tn Aram “to you they say.” 52tn Aram “until.” 53tn Aram “hour.” 54tn Or “on.” 55tn Aram “was fulfilled.” 56tn The words “feathers” and “claws” are not present in the Aramaic text, but have been added in the translation for clarity. 57tn Aram “days.” 58tn Aram “lifted up my eyes.” 59tc The present translation reads כְּלָא (k˙la’), with many medieval Hebrew MSS, rather than כְּלָה (k˙lah) of BHS. 60tn Aram “strikes against.” 61tc The translation reads הַדְרֵת (hadret, “I returned”) rather than the MT הַדְרִי (hadri, “my honor”); cf. Theodotion. 62tc The translation reads הָתְקְנֵת (hotq˙net, “I was established”) rather than the MT הָתְקְנַת (hotq˙nat, “it was established”). As it stands, the MT makes no sense here. 63tn Aram “walk.”
1sn Beginning with 4:1, the verse numbers through 4:37 in the English Bible differ from the verse numbers in the Aramaic text (BHS), with 4:1 ET = 3:31 AT, 4:2 ET = 3:32 AT, 4:3 ET = 3:33 AT, 4:4 ET = 4:1 AT, etc., through 4:37 ET = 4:34 AT. Thus Dan 3:31-33 of the Aramaic text appears as Dan 4:1-3 in the English Bible, and the corresponding verses of ch. 4 differ accordingly. In spite of the division of the Aramaic text, a good case can be made that 3:31-33 AT (= 4:1-3 ET) is actually the introduction to ch. 4.
2tn Aram “May your peace increase!”
3tn Aram “his kingdom is an everlasting kingdom.”
4sn This verse marks the beginning of chap. 4 in the Aramaic text of Daniel (see the note on 4:1). The Greek OT (LXX) has the following addition: “In the eighteenth year of Nebuchadnezzar’s reign he said.” This date would suggest a link to the destruction of Jerusalem in 586 B.C. In general, the LXX of chapters 4-6 is very different from the MT, so much so that the following notes will call attention only to selected readings. In Daniel 4 the LXX lacks sizable portions of material in the MT (e.g., vv. 3-6, 31-32), includes sizable portions of material not in the MT (e.g., v. 14a, parts of vv. 16, 28), has a different order of some material (e.g., v. 8 after v. 9), and in some instances is vastly different from the MT (e.g., vv. 30, 34). Whether these differences are due to an excessively paraphrastic translation technique adopted for these chapters in the LXX, or are due to differences in the underlying Vorlage of the LXX, is a disputed matter. The latter seems more likely. There is a growing trend in modern scholarship to take the LXX of chapters 4-6 much more seriously than was the case in most earlier text-critical studies that considered this issue.
5tn Aram “my house.”
6tn Aram “happy.”
7tn Aram “and it.”
8tn Aram “from me there was placed a decree.”
9tn The Aramaic infinitive here is active.
10sn This explanation of the meaning of the name Belteshazzar may be more of a paronomasia than a strict etymology.
11tc The present translation assumes the reading חֲזִי (khazi, “consider”) rather than the MT חֶזְוֵי (khezvey, “visions”). The MT implies that the king required Daniel to disclose both the dream and its interpretation, as in chapter 2. But in the following verses Nebuchadnezzar recounts his dream, while Daniel presents only its interpretation.
12tc The LXX lacks the first two words (Aram “the visions of my head”) of the Aramaic text.
13tn Instead of “in the middle of the land,” some English versions render this phrase “a tree at the center of the earth” (NRSV); NAB, CEV “of the world”; NLT “in the middle of the earth.” The Hebrew phrase can have either meaning.
14tn Aram “its height was great.”
15tn Aram “its sight.” So also v. 17.
16tn Or “to the end of all the earth” (so KJV, ASV); NCV, CEV “from anywhere on earth.”
17tn Aram “the beasts of the field.”
18tn Aram “all flesh.”
19tn Aram “the visions of my head.”
20tn Aram “a watcher and a holy one.” The expression is a hendiadys; so also in v. 23. This “watcher” is apparently an angel. The Greek OT (LXX) in fact has ἄγγελος (angelo", “angel”) here. Theodotion simply transliterates the Aramaic word (’ir). The term is sometimes rendered “sentinel” (NAB) or “messenger” (NIV, NLT).
21tn Aram “in strength.”
22tn Aram “and thus he was saying.”
23tn Aram “the stock of its root.” So also v. 23. The implication here is that although the tree is chopped down, it is not killed. Its life-giving root is spared. The application to Nebuchadnezzar is obvious.
24sn The function of the band of iron and bronze is not entirely clear, but it may have had to do with preventing the splitting or further deterioration of the portion of the tree that was left after being chopped down. By application it would then refer to the preservation of Nebuchadnezzar’s life during the time of his insanity.
25tn Aram “its lot be.”
26tn Aram “its heart.” The metaphor of the tree begins to fade here and the reality behind the symbol (the king) begins to emerge.
27sn The seven periods of time probably refer to seven years.
28tn Aram “over” (also in vv. 23, 25, 32).
29tc The present translation follows an underlying reading of עַל־דִּבְרַת (’al-divrat, “so that”) rather than MT עַד־דִּבְרַת (’ad-divrat, “until”).
30tn Aram “the kingdom of man”; NASB “the realm of mankind”; NCV “every kingdom on earth.”
31tc The present translation reads פִּשְׁרֵהּ (pishreh, “its interpretation”) with the Qere and many medieval Hebrew MSS; the Kethib is פִּשְׁרָא (pishra’, “the interpretation”); so also v. 16.
32tn Aram “of.”
33tn Aram “about one hour.” The expression refers idiomatically to a brief period of time of undetermined length.
34tn Aram “my lord.”
35tn Aram “its sight.”
36tn Aram “the beasts of the field” (also in vv. 23, 25, 32).
37sn Much of modern scholarship views this chapter as a distortion of traditions that were originally associated with Nabonidus rather than with Nebuchadnezzar. A Qumran text, the Prayer of Nabonidus, is often cited for parallels to these events.
38tn The Aramaic indefinite active plural is used here like the English passive. So also in v. 28, 29,32.
39tn Aram “from mankind.” So also in v. 32.
40tn Aram “your dwelling will be.” So also in v. 32.
41tn Or perhaps “be made to eat.”
42sn Nebuchadnezzar’s insanity has features that are associated with the mental disorder known as boanthropy, in which the person so afflicted imagines himself to be an ox or a similar animal and behaves accordingly.
43tn Aram “until.”
44sn The reference to heaven here is a circumlocution for God. There was a tendency in Jewish contexts to avoid direct reference to God. Cf. the expression “kingdom of heaven” in the NT and such statements as “I have sinned against heaven and in your sight” (Luke 15:21).
45tn Aram “if there may be a lengthening to your prosperity.”
46tn Aram “reached.”
47tn The word “battlements” is not in the Hebrew text, but is supplied from context. Many English versions supply “roof” here (e.g., NAB, NASB, NIV, NRSV); cf. NLT “on the flat roof.”
48tn Aram “house.”
49tn Aram “by the might of my strength.”
50tn Aram “in the mouth of the king.”
51tn Aram “to you they say.”
52tn Aram “until.”
53tn Aram “hour.”
54tn Or “on.”
55tn Aram “was fulfilled.”
56tn The words “feathers” and “claws” are not present in the Aramaic text, but have been added in the translation for clarity.
57tn Aram “days.”
58tn Aram “lifted up my eyes.”
59tc The present translation reads כְּלָא (k˙la’), with many medieval Hebrew MSS, rather than כְּלָה (k˙lah) of BHS.
60tn Aram “strikes against.”
61tc The translation reads הַדְרֵת (hadret, “I returned”) rather than the MT הַדְרִי (hadri, “my honor”); cf. Theodotion.
62tc The translation reads הָתְקְנֵת (hotq˙net, “I was established”) rather than the MT הָתְקְנַת (hotq˙nat, “it was established”). As it stands, the MT makes no sense here.
63tn Aram “walk.”